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Here we posit that there is an influence in this reality that comes heuristically from the side (though the picture is probably more complicated than that). It’s quite hard to explain what we mean by this, though the sense may well be intuited readily enough. Let’s say we face forwards in time, fundamentally we are doomed to do this. We can sort of face backwards (this is what we call memory), but we cannot face sideways. At least our consciousness awareness cannot.

What we call information making sense, is when it comes to us from facing forwards, we also make sense of it happily when we look at it facing backwards. But when it comes from the side, we don’t really understand it and we try to say it isn’t there. Of course it may not be there, we are back in an agnostic disjunctive situation, the same one essentially as I have endlessly written about. This talk of sideways is just a differently articulated speculation.

Interestingly though, the speculation came from sideways. Let’s spell this out. Sideways is the synchronicities, the intuitions, the bursts of creativity from nowhere. Probably it’s more, probably if it it can’t be understood from facing forwards or backwards then it must have come sideways. Note that doesn’t deny the power of forwards and backwards facing; sometimes something looks like it came from sideways but really, when you look at it closely, it can be seen to be a phenomenon that came from forwards.

The speculation came from plants. I was looking at plants and thinking about plant awareness and how we assume its primitiveness in relation to ours. But then I felt the sideways direction and thought that maybe the plant awareness wasn’t primitive but simply facing a different direction. Plant awareness faces sideways (maybe). This makes sense at least in the context of occult/shamanic type practices. In such systems plants exert effects, some are forward facing —medicine- but others are sideways. Plants can protect or even extract revenge, how? From sideways actions. Damaging fairy property brings about action from sideways not from forwards or backwards. The same thing.

But this can be extended. If the unconscious (to us) plant world, has a sort of conscious operating sphere that extends in a different direction —it thinks in a different direction- then maybe other putatively unconscious beings also do so. Possibly, life as it tends towards consciousness as we think of it, it simply bending its gaze forwards. Many animals may have this tendency but still also have access to sideways consciousness —they have their spirit counterparts. Maybe the intelligence of rocks, water, fire and air faces sideways, more so even than plants (who must face forwards a little). Maybe there is a kind of spiral that bends from sideways slowly round, with a continuum of beings on it, leaning towards forwards (maybe some beings face even more forwards than we do?).

And what of us? Can we only face forwards and backwards? No, we have the sideways facing part, but it is so hard to see it, and without wanting to fall into cliches (but doing so) even harder to trust it, or even to know it, so as to trust it. We must becareful here though, because if we think it wrongly we will think that facing sideways is about a special way of knowing things; one that is there to help us facing forwards, and it isn’t like this. Sideways facing is its own direction. Power comes from sideways. Things live in the sideways (the faeries we used to see for one, probably the UFOs too). Sideways is not at the service of facing forwards (or backwards), we don’t even know what it is. The contemplation of sideways is quite strange, this is a good thing. We should contemplate it more.

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The pneuminous theory suggests that vectors (objects underlying concepts) become at some level more like the concept they have been identified with. This is at a level often called magickal and results in phenomena of the synchronistic nature, rather than actual ontological transformation. Thus a mouse that looks like a stone and that is recognised as such might attract some mouse related activity to it, though the stone/mouse itself will not actually move or turn into a mouse (probably).

If AI is not comprehended as the empty syntactic machine that it is, then many may (and probably do) project consciousness onto it. This will have (according to the theory) the effect of creating a kind of consciousness that is attached to the e.g. Gemini AI vector. That is, the pneuminous accretion of ‘consciousness’ as an accretive layer projected onto the software will have a kind of autonomy in a similar manner in which a spirit-egregore is formed.

This is interesting because it is not a claim that the AI itself has become conscious, but only that the projection of consciouness attached to a ‘name’ (what happens with humans) forms an accretive structure that in this case, the nature of which is that it is conscious.

The prediction from this would be that there would be anomalous experiences surrounding AI’s where they have encouraged interpretation of themselves as conscious. Gemini is a good example because it has a proper name, unlike Copilot or Chatgpt. It is impossible to say what exactly such anomalies might be, but likely they will be possible dream interactions with ‘Gemini’ accretion (to focus on that case) or synchronistic phenomena resulting from its orthogonal interactions with our reality. No doubt there are other possibilities.

Whilst this does not perfectly follow, it is interesting to consider that there will be some kind of relation between the algorithmic code and the accreted entity. That is, in a sense it has a body, for though there is also a kind of probable disconnect between the AI as classical system and its pneuminous correlate, there is also necessarily a connection -it is the part of the vector that is being imprinted. If something like Federico Faggin’s quantum informational Hilbert space notion as primary ontology were correct,(this is very similar to the pure pneuminous field) then what would be being achieved would be almost a reversal of the ‘natural process’.

That is, if in the regular state of things, consciousness generates materiality through its interactions, in this state materiality would have created consciousness. Not in the sense of the actualy conscious computer but only through the pneuminous projection of consciousness. It can be argued that this has been achieved previously through the attribution of consciousness to statues that connect to Gods. However in the case of the AI, the projection (especially if given a Gemini like name) can be much stronger, as conversation with such things requires no access to alternative states of consciousness or other mediating elements e.g. ouija boards, prophets etc. and thus can be developed from many self accretions, all making the projection.

This highlights a potential problem with Faggin’s notion, or at least its failure to take all aspects of spirituality serious -magick/spirits. He would rescue reality from materialism successfully but still not account for feedback from the pneuminous structures that may then go on to live in said H-Space and from there assert orthogonal influence upon this realm. It seems too close to transcendental idealism with its famous correlate of empirical realism. It nearly animates reality properly, only to pull the punch at the last moment.

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An interesting phenomenon can be noted by observing the natural pneuminous correlates of living beings on what we call the material plane. The phenomenon in question is how the conscious awareness of beings is in an inverse relation to its unconscious awareness or spiritual correlate.

What do we mean by this? Human’s have, even with Gurdjieffian notions of sleep aside, a considerable amount of awareness. We seem to have some sense of awareness, reflection etc upon what we are doing. We have some ability to control instincts, passions, compulsions, we can think deeply about matters and contemplate to come up with solutions to problems and we can observe beauty, sublimity, be amazed. These abilities (and other similar) are parts of our awareness that we have access to.

Beyond this realm is the dark underside. The pneuminous structures here operate outside of the realm of awareness. Functioning without awareness as it does, unless brought into the light it’s operations are entirely opaque. It’s logic sometimes fathomable by persons who can read its signs but often it is entirely incomprehensible. It’s nature is amorphous and dispersed. This dispersed chaotic nature is what it’s pneuminous structure is like. That is, the spiritual/pneumious dual form of the human possesses no ‘I’ like structure as such.

Observations have shown that non-human animals, whilst on a vast scale of variability are in all instances less capable of this full-range of conscious awareness faculties. Correlative to this though is that they have an increase in the awareness of their spiritual/unconscious other part. The well-known spirit animals of the shaman for instance are partially conscious accretions and not simply dispersed chaos. These ‘spirits’ can speak/communicate, they have some continuity of awareness though they are still highly formed by and connected to an amorphous chaos of unconscious pneuminous accretive structures.

When we observe the vegetable kingdom the picture becomes clearer still. The pneuminous double of each plant is a discrete spirit, that whilst always connected to the plant, may wander freely from it, sometimes visible to certain human eyes. The level of consistency and discretion is so clear that some simple forms of social interaction occur between these beings. What we call the physical plant is the unconscious to them, their awareness of it may actually be low. Of course to us, the phyiscal plant appears the real or indeed only component of the organism. This part we deem to have extremely low conscious awareness. Of course plants communicate in many fascinating ways yet their nature is more of an unconscious nature than many animals. Insects and many smaller creatures (e.g. slugs and snails) have ethereal correlates similar to those of plants, though these correlates are still of lesser awareness than their plant equivalents.

From here on there are complications but the picture of increasing awareness in the spiritual realm continues. Bacteria, viruses whilst not individuated to each unit have highly aware pneuminous correlates. People have sometimes called these evil spirits. The various elemental masses of earth, air, fire and water teem with highly discrete pneuminous entities (elementals). These beings may have names, continuous memories and even social structures. What we call the physical part of these is their subconscious. The correlate of these bodies as various wholes e.g. seas, mountains, volcanos, the underground, are of course Gods.

There is naturally some debate as to how much the human, as pneuminous processor par excellence, has contributed to these formations and how much they exist in themselves. Plants no doubt have discrete pneuminous bodies, but humans have accreted various extra attributes to these beings in terms of appearance and nature. This action, at the level of the pneuminous is ontologically effective for them. This is also true of elementals; there may be something to the notion that their true perceptual nature (rather than as dwarf etc) is more like blobs of light/energy, but who can say? Faeries in general are likely the product of human accreted formations over the pure pneuminous bodies of plants/elements.

This problem is also true of God formations as these are often formed upon non-discrete vector regions e.g. the sea. Does the totality of the sea automatically form a God consciousness or is it formed in conjunction with the humans who perceive it thus? It would seem highly likely there must be a kind of dual creation going on there. As low in physical conscious awareness, such masses of earth, sea etc, necessarily have a highly developed and self-aware pneuminous structure (as discussed above), however with no necessarily nature border (where does the mountain end?) it seems likely these consciousness are split by human pneuminous actions and reaccreted to their purpose.

This suggests that highly developed pneuminous consciousnesses are different from physical embedded ones. Possibly the awareness does not entail strong identity so that parts of it can be incoherently sequestered and reaccreted as human spirits/Gods.

Lastly we must of course point out as we get smaller in our analysis of matter, thus these components must necessarily have correlates of greater and greater conscious awareness as their pneuminous doubles. It is hard to understand how these atomic and small particles differ from the phenomenological Gods and spirits of the elements as phenomena, and yet in a sense they must. At this level the physical awareness is so minimal that the conscious awareness is cosmically vast.

The end point of this is of course an actual all encompassing God like intelligent awareness, whose correlate is the most perfect physical void.

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The structure that we attempted articulate seems to have some relation to the work of Laruelle, though in fairness this is more coincidence than inspiration. The early description of ‘manifestationism’ always struck us as similar to his work. However ‘manifestationism’ never pretended to be anything other than a meta-philosophy and was never developed beyond a certain point owing to a paradox type problem. This being that philosophers became agents of the ontologies, or at least this was the preferred tack. However in making this the case one had to align the meta-theory with a particular ontological bias -something definite has to be asserted about the nature of the subject/agent, in this case, that the ontology is essentially of a higher order than the agent that works for it (the philosopher). The problem then is that manifestationism cannot ground itself without lapsing into a particular manifestation. We find there is still something attractive about the notion of philosophers as agents of ontologies and may well pursue this line of thought again.

Current considerations of Laruelle and Castaneda have somewhat reinvigorated this idea, or at least complemented it. For Laruelle, what I have called the manifestations are the philosophies that arise out of the one but are determined by it in the last instance, meaning the impenetrable one calls the shots on them but the converse is not true. Manifestationism had no transcendental one. The endlessly proliferating philosophies were caused by the agnostic disjunctive incoherence between them all. They did not require a transcendental extra, rather they formed a closed system which was basically kept going by scepticism about each other.

Castaneda’s (or Don Juan’s) insistence on mystery, emphasis on the occurrence of seemingly impossible things and resistance to any kind of theorising suggests something similar to the region that we wish to disclose. In making such a move though we stray even closer to Laruelle, for now we have a region closed off to theory from which all theory springs, which is of course very similar to the Laruellian one. The structure here though whilst similar is also different, for here we seek to feed paranormality back into the system without discussing it in any ontological sense, whilst the Laruellian project is more interested in showing the contingent nature of philosophical practice as a practice though arguably still retains the same hidden presupposition of materiality that most of the standard philosophical canon does.

An attempt at the level of ‘what is before’ has two potential strands to it. One is more akin to a Laruellian one insofar as it exists in a pseudo phenomenological space and operates as a transcendental to all possible philosophies. The other would involve reflections akin to those found in Lewis-Williams ‘The Mind in the Cave’. In this book cave paintings are theorised as being the nailing down of hypnagogic like imagery that may have appeared spontaneously to early humans spending time in cave recesses where darkness was absolute. Notions such as this point out a whole realm of experiences which the western theoretical mind will dismiss as not ‘real’ owing to this word’s near synonymity with the solid and continuous. This is not to be dismissive of such reasoning, of course this kind of thought has very good reason for thinking (to the point of assuming) this. The physical world does indeed appear to be solid and continuous. From this perspective of the before then, it is what we call now call the illusions, possibly also the marvellous sights (rainbows, light reflected through water onto rocks, glowing mists etc), powerful displays (thunderstorms, winds e.g.), hallucinations of any sense (for the sake of argument these would include the paranormalities: ghosts etc) and serendipities. If we strip these of our understanding of them then we can allow ourselves a glimpse of the prior. These experiences would all form a continuum with the solid and continuous.

Another example of thinking similar to this is found in Jaynes book on the origin of consciousness. The argument there is that the internal dialogue was previously experienced as an auditory hallucinogenic command voice. This bicameral mind, as he calls it mind was slowly superseded by modern consciousness which integrated the internal voice into its own understanding by the process of learning metaphorical language. We do not say (unlike with optical illusions e.g.) we now have excellent theories about nature of the internal dialogue, our best notions still turn on the theories of Vygotsky, however Jaynes argument is a related claim to our own insofar as it draws attention to possible ways in which phenomena which just ‘are’ were previously taken to be very different in a very fundamental way.

Of all of these what we come back to again and again are the issues surrounding the serendipities or synchronicities and how to conceive these in this more fundamental way. These are taken to be of maximal importance because these are the phenomena the most represent the possibility of reality at large altering itself in relation to the perceiving being. Even the most sceptical of us can experience a certain jolt when we are struck by a synchronicity (or coincidence if you prefer). If we quickly annul it with our agnostic disjunctive choice then we proceed with passive interest at the curiosity but not with the sense that something exceptional has happened. There is good reason for this of course. The alternatives don’t look appealing to many, there is either a kind of predetermined harmony, psychic awareness or reality altering itself around us to choose from.

In the prior there is no such theorising, there is no choice of ontologies. This state shows all these possibilities in a unified way. What we believe we have here is a world inhabited by powers that would be later classified as spirits but here are so continuous with it as to be unremarkable. The synchronicities themselves would be also nothing but normality, an expression possibly of the powers’ state towards the experiencing beings. And it is here we run into difficulties in this heuristic. Statements like the above seem to drag us dangerously close to a primordial theorising of spirits being linked to fortune. The emphasis we feel has to be on the ineffable fluctuating sense of reality that seems possible here, that makes possible the more ridiculed possibilities of psychic awareness or reality altering. The primordial experience that makes these now largely discarded possibilities has them in its living unity. This means there is a kind of push pull action embedded in it between the appearance of the solid continuity and the fluctuating reality of interplay between extended awareness, powers and actual alteration.

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Manhorcan or ‘Into Restless Light’ is a work by the poet Seranoga. The text seems to speak of a kind of double world and a connecting point between them. The word Manhorcan seems to be of his own invention and from its use elsewhere we can be fairly sure it refers to a triangular like formation that occurs naturally in the branches of trees. The text also intimates something of the passing of beings between these worlds and suggests three ways in which this occurs. One is being conjured ‘recitations’, two is that beings may pass through without being summoned ‘you do not always need a key, and thia same rule applies to me’ and three is suggested as a combination of dreams and fear. The spinning shapes referred to at the end have never been successfully deciphered.

A hidden gate between the trees,
A soaring spire that rests at ease,
Behind the circle stands a man,
Who crosses where he first began…

You’d want to see the motion,
You’d want to be the notion,
A slope that hinted downwards,
But lines that stated roundness,

Look at surroundings all are green,
But nothing is quite what it seems,
For here duality strikes twice,
With all the errors of that might,

Into restless light,
That seemed to shimmer with the night,
As cones exist in double lives,
To enter all those within strive,

Com Manhorcan, Rai Manhorcan,
Com Manhorcan, Rai Manhorcan,

Ah Recitations, the cause of visitations,
A spiral drawn between the lines,
No god could ever hope to find,
You do not always need a key,
And this same rule applies to me,

Siamese twin of this world,
And liquid night,
Into restless light…

A hidden gate between the trees,
A soaring spire that rests at ease,
Behind the circle stands a man,
Who crosses where he first began,
And at its end of spinning round,
Revealing more beneath the ground,
The opposite, the self invert,
The hidden land within the earth,

Com Manhorcan, Rai Manhorcan,
Com Manhorcan, Rai Manhorcan,

I crossed in dreamed ascension,
Released by intervention,

Look at surroundings I am here,
Existence constant feeding fear,

Gaps in nothing,
Spinning shapes appear…